(1-5) These verses form an introduction to the psalm, and make it evident that while the writer spoke as one of a community, and for the community, he still felt his personal relation to Jehovah.
(1) This formula of praise in the Jewish Church occupied, as a choral refrain, a similar position to the Gloria Patri in Christian worship. The precise date of its first appearance cannot be ascertained. The chronicler includes it in the compilation from different psalms, which he introduces as sung when the Ark was brought to Zion (1 Chronicles 16:34): and represents it not only as chanted by the procession of priests and Levites, but as bursting spontaneously from the lips of the assembled multitudes at the dedication of Solomon's Temple (2 Chronicles 7:3). He mentions it also in connection with Jehoshaphat's revival of choral music. And it is probable that he was not guilty of any great anachronism in giving it this early existence; for Jeremiah speaks of it as a refrain as familiar as those customary at weddings (Jeremiah 33:11), and, indeed, foretells its revival as of a practice once common, but long disused. But the fact that it is found in four liturgical hymns, besides Psalms 136, where it becomes a refrain after every verse, as well as its express mention in Ezra 3:11 as used at the dedication of the second Temple, shows that its use became more general after the Captivity; and it was in use in the Maccabaean period (1 Maccabees 4:24).
Verse 1. - Praise ye the Lord (comp. Psalm 104:35; Psalm 105:45). O give thanks unto the Lord (so in Psalm 105:1). Even in their greatest afflictions, the Israelites were bound to give God thanks. His mercies always exceeded his punishments. For he isgood (see the comment on Psalm 100:5). For his mercy eudureth forever. According to Chronicles, this phrase was used at the dedication of David's tabernacle (1 Chronicles 16:34, 41), and again at the dedication of the temple (2 Chronicles 5:13). It here first occurs in the Psalms.
106:1-5 None of our sins or sufferings should prevent our ascribing glory and praise to the Lord. The more unworthy we are, the more is his kindness to be admired. And those who depend on the Redeemer's righteousness will endeavour to copy his example, and by word and deed to show forth his praise. God's people have reason to be cheerful people; and need not envy the children of men their pleasure or pride.
Praise ye the Lord,.... Or "hallelujah"; which, according to the Arabic version, is the title of the psalm; and so it stands in the Septuagint, Vulgate Latin, and Ethiopic versions. Several psalms following begin in like manner; it begins as the former ended, and ends as it begins; praise being due to God at all times, and on all occasions.
O give thanks unto the Lord: always, for all things, temporal and spiritual, since not worthy of any: or, confess unto the Lord (h); his great goodness, and your unworthiness; and all your sins and transgressions committed against him, who only can pardon.
For he is good; essentially, solely and originally; is communicative and diffusive of his goodness; is the author of all good, and of no evil; and is gracious and merciful, and ready to forgive.
For his mercy endureth for ever; notwithstanding the sins of his people; though he may sometimes hide his face from them, and rebuke them in his providence; and though he causes grief by so doing, he still has compassion upon them, his mercy continues towards them; yea, his mercies are new every morning, as to temporal things; and spiritual mercies, the sure mercies of David, redemption, remission of sins, and sanctification, issue in eternal life; the mercy of God is from eternity to eternity: these are reasons why he should be praised, and thanks be given, to him.
(h) "confitemini Domino", V. L. Pagninus, Montanus, &c.
(1) This formula of praise in the Jewish Church occupied, as a choral refrain, a similar position to the Gloria Patri in Christian worship. The precise date of its first appearance cannot be ascertained. The chronicler includes it in the compilation from different psalms, which he introduces as sung when the Ark was brought to Zion (1 Chronicles 16:34): and represents it not only as chanted by the procession of priests and Levites, but as bursting spontaneously from the lips of the assembled multitudes at the dedication of Solomon's Temple (2 Chronicles 7:3). He mentions it also in connection with Jehoshaphat's revival of choral music. And it is probable that he was not guilty of any great anachronism in giving it this early existence; for Jeremiah speaks of it as a refrain as familiar as those customary at weddings (Jeremiah 33:11), and, indeed, foretells its revival as of a practice once common, but long disused. But the fact that it is found in four liturgical hymns, besides Psalms 136, where it becomes a refrain after every verse, as well as its express mention in Ezra 3:11 as used at the dedication of the second Temple, shows that its use became more general after the Captivity; and it was in use in the Maccabaean period (1 Maccabees 4:24).
O give thanks unto the Lord: always, for all things, temporal and spiritual, since not worthy of any: or, confess unto the Lord (h); his great goodness, and your unworthiness; and all your sins and transgressions committed against him, who only can pardon.
For he is good; essentially, solely and originally; is communicative and diffusive of his goodness; is the author of all good, and of no evil; and is gracious and merciful, and ready to forgive.
For his mercy endureth for ever; notwithstanding the sins of his people; though he may sometimes hide his face from them, and rebuke them in his providence; and though he causes grief by so doing, he still has compassion upon them, his mercy continues towards them; yea, his mercies are new every morning, as to temporal things; and spiritual mercies, the sure mercies of David, redemption, remission of sins, and sanctification, issue in eternal life; the mercy of God is from eternity to eternity: these are reasons why he should be praised, and thanks be given, to him.
(h) "confitemini Domino", V. L. Pagninus, Montanus, &c.